菩薩從兜術天降神母胎說廣普經

Chapter 11:

Rejoicing in Others’ Merits

At that time, in the great assembly was a bodhisattva named Crown King, who had come from the world Peaceful Abiding in the eastern direction, leading twenty-five thousand people. He approached the Buddha, bowed his head and face at the Buddha’s feet, withdrew to sit to one side, and addressed the Buddha:

“I have heard that while the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One, was teaching within the womb, He manifested immeasurable miraculous transformations. There was a palace of the seven treasures, magnificently adorned with many precious things, which the Buddhas, the Blessed Ones, honored and revered.

Never before have the Buddhas, the Blessed Ones, of the past, future, and present taught such a rare Dharma. The true and ultimate character of the Dharma is inexhaustible, and throughout innumerable kalpas You have constantly practiced arduous disciplines. During that time there was also arising and cessation.

I wish to hear and understand all the different lands transformed through the Tathagata’s spiritual virtue, wherein beings constantly practice equality, enter the unconditioned path, realize the eight liberations together with the truth, and maintain pure brahmacarya, so that our doubts may be dispelled.”

The Buddha said:

“Excellent! Excellent! Great being Crown King, what you ask is exceedingly profound and inconceivable. It brings great benefit, delivers those who are deluded, and produces inexhaustible merit.”

Thereupon, through the power of meditative concentration and samadhi, the Blessed One extended His golden arm downward through two billion two hundred million Buddha realms and lifted up the divine stupa of the seven treasures belonging to Sikhin Tathagata. The stupa measured eighteen thousand yojanas across. Around the outside of its walls ran corridors made of the seven treasures.

Its pond waters, gardens, and fruits were likewise all made of the seven treasures. The pond behind the garden had banks of gold and silver. Within that pond naturally flowed ambrosial water possessing eight qualities, and there were innumerable hundreds of thousands of wondrous birds—mandarin ducks, geese, wild ducks, and others.

Their calls were exquisitely beautiful, and everyone delightedly played together there.

At that time, the Blessed One spoke these verses to Bodhisattva Crown King:

“The past Buddha Sikhin,

Whose divine stupa was of seven treasures;

Its flowering trees were of many colors,

With golden blossoms and silver trunks.

The pond water possessed eight qualities,

Satisfying all who hungered or thirsted.

The reward of the merit of offerings

Was attainment of virtue within the womb.

Again, after that Buddha’s nirvana,

There was the One of Original Vows, Sui Shi.

That Buddha’s stupas of seven treasures

Extended throughout lands numerous as Ganges sands.

There were very many jewels,

And their delights were likewise immeasurable.

When that Buddha entered nirvana,

The foremost, supremely victorious One

Also had stupas of seven treasures

Filling the entire realm of space.

Those of clear vision and understanding

Made offerings with reverent minds,

Subdued pride and were not arrogant,

And did not crave offerings or gain.

Their reward was ponds of seven treasures;

They ended conceptualization and clung to nothing.

They likewise taught within the womb,

Disseminating the teaching for innumerable kalpas.

After that Buddha’s parinirvana,

Krakucchanda Muni,

Greatly accomplished in spiritual virtue,

Delivered more beings than three Buddhas.

He taught and transformed His disciples,

So the Three Vehicles remained unbroken.

Departing from this eastern direction,

He manifested transformations within the womb,

Encouraging those who would come afterward

And guiding them into purified vision.

Again, the honored Buddha Kasyapa

Sat upright for billions of hundreds of kalpas,

With devas as His retinue,

Quiescent and utterly unmoving.

He also had a stupa of seven treasures

In the Vajra Buddha realm,

Rescuing and protecting those who had fallen,

So they would not descend into false paths.

I, Sakyamuni, now

Courageously manifest alone,

Single-mindedly maintaining My resolve,

Unentangled in the path of birth and death.

Though this Buddha realm is corrupt and evil,

The beings delivered are beyond measure.

Now, within My mother’s womb,

I take delight in miraculous transformations.

Sentient beings of the Desire Realm

Fall into cauldrons of boiling oil;

I guide and draw them forth,

As one would rescue moths from the flame.”

Thereupon, through His spiritual power, the Blessed One caused the three-thousandfold great-thousand world system to shine with the radiance of pure gold, enabling everyone in the great assembly to behold a world of peace and bliss. The great bodhisattvas there were all seated upon lotus flowers of the seven treasures. Their disciples and retinues were all the color of pure gold. They sustained themselves upon meditative concentration and liberation, and never transgressed the precepts or rules of dignified conduct.

“What do you think, Bodhisattva Crown King? If someone were to visit the Buddha realms just manifested as places of teaching, making offerings and rendering service there, would that person’s merit be great?”

Bodhisattva Crown King replied to the Buddha:

“Very great, very great, Blessed One! Why is this? The merit of making offerings to even one Buddha realm is immeasurable, how much more so to so many Buddha realms.”

The Buddha said:

“If a bodhisattva who has transcended non-retrogression and attained the stage of one birth remaining manifests spiritual powers and transformations within the womb, the virtue of one who reveres that bodhisattva is supremely excellent. Why is this? Because that bodhisattva has performed inconceivable Buddha-work.”

The Buddha further said to Bodhisattva Crown King:

“I shall now teach you the eight right paths for eliminating the eight inversions:

“Even if stupas of the seven treasures filled Buddha realms throughout the ten directions as numerous as the sands of the Ganges, making offerings to them would not equal making offerings to this bodhisattva of the Noble Eightfold Path—offerings of clothing, food and drink, beds, bedding, medicines, fragrant paste, powdered incense, finely ground incense, sandalwood, brocade and silk, flower garlands, bodily ornaments, and other such things. The resulting merit would be exceedingly great.

“A great bodhisattva may, in relation to the four modes of birth—womb-born, transformation-born, moisture-born, and egg-born—discern the four foundations of mindfulness for one day, two days, and up to seven days; for one month, two months, and up to seven months; for one year, two years, and up to seven years; or for one kalpa, two kalpas, and up to seven kalpas. If sentient beings render service and make offerings before stupas of the seven treasures, even up to making offerings to a bodhisattva of the Noble Eightfold Path, this does not equal making offerings to a bodhisattva who practices the four foundations of mindfulness. The resulting merit is exceedingly great.

“If a bodhisattva with one birth remaining turns the unsurpassed Dharma wheel within the womb, encompassing all transformations, innumerable great beings endowed with spiritual virtue may come and go, revolve and transform without obstruction, and then reunite as a single person without anyone perceiving it. If sentient beings make offerings and render service without begrudging anything they possess, they will be like Me today: having passed through three asamkhya kalpas and cut off and extinguished conceptualization, I have entered the womb in this final body to teach and transform, realized the fruition of spiritual powers, and attained complete liberation.

“Just as a ripe fruit continually changes without pause, the Buddha’s body is empty, devoid of morality, concentration, wisdom, and liberation; yet His fragrance permeates all through the virtue of the Path and dignified conduct, without abandoning the twelve dhutanga practices. This portion of suffering is My domain.”

At that time, Bodhisattva Crown King came before the Buddha and praised Him in verse:

“Consciousness is the root of birth and death,

And the path leading to nirvana.

Sovereign and free within the womb,

You roam in play through immeasurable realms.

The four modes of birth become Buddha realms,

Transforming into sixteen bases of spiritual power.

The Path is fundamentally without a single characteristic;

All vows are alike.

Sentient beings are bound in fetters,

And now appear as good or evil persons.

Formless and impossible to behold,

Only now can they be contemplated.

The bodies of all past Buddhas

Taught and guided without limit.

The unsurpassed Dharma of the Eightfold Path

Is devoted to delivering the multitudes of the ignorant.

The scriptures and Dharma, the corporeal relics,

Manifest spiritual powers in the world,

So that people may be guided

And hear the inconceivable teaching.

The six divine stupas of the Buddhas,

Treasure repositories and terraces of seven treasures—

Each is carefully distinguished,

Their significance beyond measure.

In ancient times, the Buddha practiced the Path

Like space, without attachment.

Now, within His mother’s womb,

Those receiving His teaching are not of one kind alone.

Having attained the Buddha-nature of true suchness,

He likewise abides in the nature of reality.

Casting off the arrogant mind,

I bow to the One who is empty and without inherent nature.

Every ray from His relics

Illuminates all Buddha realms.

Those receiving His teaching are numerous as Ganges sands;

This is due to the Buddha’s spiritual virtue.

In lands far distant from here,

The Buddha’s ambrosia nourishes the Path.

Now I wish to return to my former realm

And proclaim the Tathagata’s Dharma.”

After speaking these verses, Bodhisattva Crown King circumambulated the Buddha three times, bowed to the Buddha, and withdrew.

Chapter 12: Consciousness Seeking Through the Five Destinies

At that time, the Blessed One wished to reveal the destinations to which consciousness proceeds: consciousness tending toward the path, worldly consciousness, conditioned consciousness, unconditioned consciousness, outflow consciousness, outflow-free consciousness, consciousness of the flower, consciousness of the fruit, consciousness of retribution, consciousness without retribution, and the consciousness of devas, dragons, ghosts and spirits, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans—upward as far as the consciousness of the twenty-eight heavens and downward as far as the consciousness of the Avici Hell.

Thereupon, while within the womb, the Blessed One manifested a chain of linked bones filling the entire three-thousand-great-thousand world system.

The Buddha said to Asita:

– Can you distinguish the consciousnesses associated with these bones?

Asita replied:

– I cannot distinguish them. Why is this? Because I have not yet attained penetrating comprehension, and the power of my cultivation has not reached that level.

The Buddha said to Bodhisattva Maitreya:

– Have you not attained supernormal powers in this heavenly realm?

Maitreya said to the Buddha:

– Some I have perfected, while others I have not yet perfected.

The Buddha said to Maitreya:

– Examine this chain of linked bones so that all sentient beings may know the destinations to which consciousness proceeds. Distinguish and determine them clearly, so that no doubts remain.

Thereupon, Bodhisattva Maitreya rose, took up a vajra divine staff adorned with the seven treasures, and struck the chain of linked bones to hear the sounds they made. At once, Bodhisattva Maitreya said to the Buddha:

– Because this person died with an excessive inner accumulation of anger, his consciousness fell into rebirth among the dragons.

He struck another bone and said:

– In a former life, this person fully practiced the ten wholesome deeds and was therefore reborn in a heavenly realm.

He struck another bone and said:

– In a former life, this person broke the precepts and violated the discipline and was therefore reborn in hell.

In this manner, the Bodhisattva struck the bones and discerned outflow and outflow-free, conditioned and unconditioned, upward through the twenty-eight heavens and downward to the Avici Hell. He knew where each consciousness had gone, knew the good and evil fruits of retribution, and knew the karmic fruits of white and black deeds. Among them, there was only one complete bodily relic that was wholly undamaged.

Maitreya then struck it with his staff, seeking to discern its consciousness, but he could not tell whose consciousness it was. After striking it three times, Maitreya said before the Buddha:

– I cannot discern this person's spiritual consciousness. Could it be that the Tathagata has already entered nirvana?

The Buddha said to Maitreya:

– In the future age, you will succeed to the fruition of Buddhahood, become a Buddha, and attain the unsurpassed path. Why, then, when you strike this relic, do you not know whose consciousness it is?

Maitreya said to the Buddha:

– The Buddha is inconceivable and immeasurable; this is not a realm that we can fathom. I now have a doubt. I beseech the Blessed One to explain the spiritual consciousnesses of the five paths, so that everyone may know the good and evil destinations to which beings proceed and no one may retain any doubt. As for the Tathagata, this relic is undamaged. I beseech you to explain its consciousness so that we may understand.

The Buddha said to Maitreya:

– All Buddhas of the past, future, and present disseminate relics, but these are not within the realm of your discernment. Why is this? Because this relic is none other than my own relic. How could the Tathagata's spiritual consciousness be sought within it? I shall now clearly distinguish for you the higher, middle, and lower levels of the Tathagata's consciousness. Even among bodhisattvas, there are differences:

A bodhisattva at the First Abode has not yet developed the power of the roots of virtue and has attained only supernormal powers.

A bodhisattva at the Second Abode uses the divine eye to perceive where consciousness is proceeding and whether it is destined for a stage of regression or non-regression. Such a bodhisattva also sees beings in the Desire Realm, the Form Realm, and the Formless Realm, or sees sentient beings in innumerable Buddha-lands to the east, as numerous as the sands of the Ganges, making offerings to and serving the Buddhas without obstruction. Such a bodhisattva also knows the number of kalpas specified in their predictions: one kalpa, two kalpas, and so on, up to hundreds of thousands of kotis of kalpas.

A bodhisattva at the Third Abode, upon seeing a relic, may know whether its consciousness has proceeded to nirvana with remainder or nirvana without remainder. The Tathagata does not perceive any destination of the active consciousness at the Fourth Abode.

A bodhisattva at the Fourth Abode perceives the consciousness-dharmas of the First, Second, and Third Abodes, but does not perceive the destination of the consciousness-dharma associated with the relic of one at the Fifth Abode.

The Buddha said to Maitreya:

– A bodhisattva at the Fifth Abode can distinguish the lower grade.

As for one at the Sixth Abode, such a bodhisattva may or may not perceive the destination of consciousness. A non-retrogressing bodhisattva, even one who has reached the rank of one birth away from Buddhahood, does not know the Tathagata's thought when he raises his foot to take a step.

A bodhisattva of the next rank perceives those at the Eighth, Seventh, and Sixth Abodes, yet does not know the thought of one who is but one birth away from Buddhahood when that bodhisattva raises a foot to take a step. How much less could such a bodhisattva hope to strike a chain of bones and distinguish them? This cannot be done.

The Buddha said to Maitreya:

– You should understand this: only a Buddha can know the thought that accords with the Buddha's spiritual consciousness and the ten epithets—Tathagata, Worthy of Offerings, Perfectly and Universally Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, the Blessed One.

Thereupon, the Blessed One addressed the assembly in verse:

– Revolving through the abyss of the five paths,

That spiritual consciousness suffers greatly.

Ears, nose, body, and mind are defiled,

And it cannot break free.

Consciousness and perception bind on further impurities;

Sever them with the wisdom of the path.

Wisdom illuminates the places of darkness,

And one reaches the ground of fearlessness.

The Buddha's consciousness perceives all dharmas,

And those skeletal relics;

Even if they were ground into dust,

So minute that they could not be seen,

The Tathagata would know them clearly,

Together with the retribution of good and evil dharmas.

The Buddha's consciousness is exceedingly subtle and wondrous,

Neither so nor otherwise.

As soon as these words were spoken, myriads of kotis

Of asamkhyeyas of sentient beings were liberated.

Maitreya will also become a Buddha

And will likewise leave behind relics.

Originally born from a mother,

The Dharma of the womb will also be as it is now.

After hearing the Buddha speak, the great Bodhisattva Maitreya circumambulated the Buddha seven times, bowed his head and face at the Buddha's feet, and returned to his former place.

Chapter Thirteen: The Conduct of All Buddhas Is Equally Without Distinction

At that time, the Blessed One manifested an extraordinary and singular sign: he transformed all the bodhisattvas into Buddhas, each fully endowed with the marks and radiance. Although all were distinct, they expounded the Dharma with one voice, discerning impermanence and how, life after life, all returns to emptiness.

Their virtues were difficult to fathom. They honored and respected one another, were fully endowed with dignified deportment and proper decorum, and spoke only the subtle and wondrous Dharma, neither diminishing nor augmenting it, whether drawing in or extending, bowing down or looking up. They all sat aloft upon exceedingly beautiful thrones made of the seven treasures, furnished with gauze and silk canopies.

First, they taught the Dharma and liberated an innumerable multitude composed entirely of men, without any women.

The second time they taught the Dharma, they liberated only women, without any men.

The third time they taught the Dharma, they liberated only those of right view.

The fourth time they taught the Dharma, they liberated only those of wrong view.

The fifth time they taught the Dharma, they liberated equal numbers of upright men and women.

The sixth time they taught the Dharma, they liberated equal numbers of those with wrong and right views.

At that very moment, all dharmas were perfected, there was no longer any notion of what belonged to a self, and the fruits of the path came to maturity.

The constant Dharma taught by all Buddhas concerns meaning and principle.

The third supernormal power comprises eighty-four thousand Dharma gates of non-action, eighty-four thousand Dharma gates of signlessness, and eighty-four thousand Dharma gates of wishlessness. Each Dharma gate contains immeasurable meanings. Suppose a wise person had a body with one thousand heads, each head had one thousand tongues, and each tongue could express one thousand meanings. Even if that person sought to comprehend fully the meanings of these three Dharma gates, he would not attain even one part in a hundred thousand. This is the quintessential secret treasury of all Buddhas. Such attainment is entirely due to having perfected one's training in former kalpas.

Thereupon, although distinct from one another, all the Buddhas spoke in unison in verse:

– Our vows of old

Have now borne fruit.

Golden bodies, refined speech,

All the marks complete.

Those who seek boundless wisdom

Will attain it without doubt.

Excellent is the Lord of the three realms,

Supremely victorious, without peer.

Formerly, I dwelt in Tusita,

Choosing the place of my rebirth.

I descended and entered my mother's womb,

Forming affinities with all the Tathagatas.

Those sentient beings without affinities

Say that I did not attain the Way.

Within the womb I taught sentient beings;

During that time I attained Buddhahood.

The sutras I taught before and after—

Even eight billion four hundred million elephants,

With the strength of elephants and the strength of humans,

Could not bear their weight.

Now I must rejoice;

Remember this and never forget.

Before attaining the Way, I taught the Dharma;

Within the womb, I expounded the true Dharma.

The conduct of Buddhas does not differ;

All is entirely equal.

Only a Buddha can know a Buddha,

And the full measure of the meaning of merit.

Those who wish to attain the inconceivable state of a Buddha

Must perform wondrous deeds.

Even after passing through innumerable kalpas,

They could not attain so much as a single hair of it.

After speaking this verse, the Blessed One gave the first Dharma teaching. The assembly consisted entirely of men, without any women, and while still upon their seats they attained non-retrogression. Their faith was firm and could not be obstructed.

At that time, Shakyamuni withdrew his awe-inspiring spiritual power and returned to his former appearance. He then spoke this verse:

– Realizing the fruit of the Noble Eightfold Path,

Without a teacher, I awakened naturally.

Alone I wandered throughout the three realms

And by myself attained the path of nirvana.

The Dharma is originally without a single characteristic;

My great eloquence is swift and unhindered.

Now I have attained realization,

Severing craving and remaining unattached.

The original nature of the Dharma of the five skandhas

Does not perceive good or evil as existent.

Using spiritual power to relieve suffering,

I calmly abide in the path of cessation.

All of you within this assembly

Have fulfilled your vows.

What you had not attained, you have now attained—

How joyful is this wholesome karma!

The bonds of causes and conditions created obstructions;

They have now been completely removed, with nothing remaining.

The net of my Dharma

Is naturally destroyed.

The ignorant do not perceive the truth

And fall of themselves into the four conditioned forms.

Not yet having carefully contemplated,

They discriminate the root and characteristics of suffering.

As I have now attained the Way,

The cultivation behind it cannot be fully described.

The Buddha roars with the lion’s voice.

The kalpa-fire and the swords of evil marauders

Mold sentient beings through suffering,

Like dye coloring white silk.

Patiently enduring suffering and harm,

Even unto death, one does not retaliate.

Maintain the mind like empty space;

Change and transformation do not endure for long.

For beings in that age,

Tormented by the five heinous offenses,

Difficult to teach and impossible to liberate,

Even the Buddhas cannot save them.

Seek out the root and manifest the appropriate conditions;

Point out the place of the unconditioned.

Break through that obstinate mind,

And through single-mindedness attain liberation.

The Dharma first proclaimed

Is unborn, unarisen, and unceasing.

All proceed toward the Buddha Way;

Not one will fall away.

When the Buddha had finished speaking this verse, the assemblies of men and women, the righteous and the misguided alike, all attained ultimate faith and reached the stage of non-retrogression.

The Buddha said to the great bodhisattvas:

– Do you wish to see how the Tathagata uses spiritual power to teach the inconceivable Way? When the Dharma-nature has fully matured, there is neither man nor woman. Yet those who clearly understand the principle and assume a woman’s body do not receive a prediction of Buddhahood. Mara, Shakra, and the Brahma kings have no true characteristics. Do you wish to know whether these four assemblies will receive predictions of Buddhahood?

At that time, a bodhisattva named Inexhaustible Intention rose, bared his right shoulder, placed his right knee upon the ground, joined his palms, and addressed the Buddha:

– I have never before heard the Tathagata teach that these four classes of people can attain Buddhahood. Only now has he begun to expound this great meaning.

He further asked the Buddha:

– Must they relinquish one body, assume another, and then immediately attain Buddhahood?

The Buddha said to Inexhaustible Intention:

– Listen clearly and reflect most carefully. I shall distinguish and explain this fully for you. Ninety-one kalpas ago, there was a Brahma Heaven King named Great Eloquence. He understood the past and present and always delighted in dwelling at leisure. While seated in his celestial palace, he thought: “I can now teach the celestial maidens and Brahma kings here. When I attain Buddhahood, if all these devas follow me, shave off their hair and beards, don Dharma robes, and attain Buddhahood at the same time, would that not be joyful?”

Having thought thus, the Brahma Heaven King remained in his celestial palace, went to the Tree of Wisdom’s Perfection, sat upright in contemplation, and with single intention and single mind maintained right mindfulness and clear awareness, without any other thought. He then attained Buddhahood, endowed with the thirty-two marks of a great person and the eighty excellent characteristics.

His celestial retinue practiced the true Dharma as bhikshus, attained arhatship, and were all of keen faculties. Among those celestial maidens, some attained stream-entry, once-returning, or non-returning. They would never again be born in this world and then immediately entered parinirvana. This is called the Brahma Heaven King attaining the Buddha Way in his present body without relinquishing one body and assuming another.

The Buddha said to Bodhisattva Inexhaustible Intention:

– Seventy-six kalpas ago, there was a king of the sixth heaven, ruler of the three-thousand-great-thousand world system, named Harmful Evil. From the sixth heaven downward, he exercised sovereign mastery without obstruction. While dwelling in that celestial palace, he spent an immeasurable length of time reflecting and regretting that in the past he had slandered the Three Jewels and obstructed attainment of the fruits of the Way. He thought: “If I undergo the corresponding retribution, fall into the three evil destinies, and cannot escape the evil paths, then could I not now reform my evil mind and, together with the celestial retinue in this palace, cultivate the pure life, seek the unsurpassed Way, and advance toward Buddhahood? Would that not be joyful?!”

He further thought: “Within the realm I govern are innumerable celestial maidens who delight in amusement, and nothing could be more pleasurable than this. Even if I attained Buddhahood, I might gradually become indolent just as I have in this realm.”

Thereafter, in the kalpa when maras possessed the knowledge required for cultivation, he advanced to the stage of the Ten Abodes, expounded the Buddha’s merit, left the household life to cultivate the Way, and became endowed with all the marks. His mara-mind opened and was transformed; his mind and nature entered meditative concentration without giving rise to many thoughts, and his faculties became keen. At that very moment, while still in the celestial palace, he realized the three higher knowledges, adorned his Buddha-land, and would never again undergo rebirth. He immediately attained unsurpassed, most true, perfect enlightenment and emitted a great radiance that illuminated every mara realm, so that there was nowhere it was not seen.

When Mara attained Buddhahood, three hundred million celestial princes spontaneously thought: “This is an illusion conjured by Mara, not the true Way,” and they all withdrew and returned to their palaces. One billion six hundred million celestial princes came near, attended him, and made offerings to him exactly as they would to a Buddha. While still upon their seats, they realized the four fruits. This was the Great Heaven King Harmful Evil, who attained the Buddha Way without relinquishing one body and assuming another.

The Buddha further said to Bodhisattva Inexhaustible Intention:

– Sixty-one kalpas ago, in the eastern direction, there was a celestial prince named Shakra who cultivated the divine eye. His mind was pure, he delighted in meditative concentration, and he always wished to leave the household life and advance toward the Buddha Way. The Dharma sustaining that deva began to decline, so signs of death appeared, and before long he was to pass away.

Gradually, his delight in sleep diminished, his body became unclean, his flowers withered of themselves, he no longer delighted in his jeweled seat, and his food lost its savor. He then went out to the rear garden to bathe and wash his garments. With the eyes of that celestial body, he could see very far.

He thought: “Where might there be a Buddha whom I could approach to bow in homage, visit, reverently make offerings to, and from whom I could receive the Buddha’s precepts, so that in this very body I might attain the Buddha Way?” Having thought thus, he sat upright in contemplation. With his divine eye he saw, in the direction above, a Buddha named Immeasurable Sky-Conduct, dwelling in a pure world and presently teaching the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end.

Then, through spiritual power and in the time it takes a person to bend and extend an arm, the celestial prince Shakra arrived before that Buddha. He bowed with his head at the Buddha’s feet, withdrew to one side, and praised the Buddha in verse:

“Your radiant marks illuminate the ten directions;

You have conquered the hostile hosts of maras.

You expound the path of the Way,

Ending doubts so that delusion remains no more.

Those who live the pure life

All rely upon the supreme practice.

According to their capacities, you teach the true Dharma,

Never departing from the Dharma of the fundamental practice.

I am the lord of the devas

And wish to cultivate the pure Way.

I beseech the Buddha to have compassion

And enable me to reach the place of peace.”

At that time, the Blessed One said to the celestial prince Shakra:

– Excellent! Excellent! You have brought forth the vast resolve, wishing to rescue sentient beings from suffering: enabling those who have not attained to attain, those who have not reached to reach, and those who have not accomplished to accomplish; wishing to give sight to the blind, hearing to the deaf, upright backs to the hunchbacked, and hands and feet to those without hands or feet. Return now to your original palace, sit beneath the tree of enlightenment, and discern whether the conditioned formations are abiding dharmas or dispersing dharmas.

Having heard this, the divine prince Shakra bowed before the Buddha. He then disappeared and returned to his heavenly palace. All his celestial retinue took refuge in him, causing his merit to increase still further, while the signs of his decline vanished entirely. He sat upright, gathered in body and mind, and remained mentally unmoved. He immediately attained unsurpassed, perfect enlightenment and guided nine billion three hundred million celestial maidens to realize the four fruits of the path. This is called Shakra, Lord of the Devas, attaining the Buddha path without relinquishing his present body and assuming another.

The Buddha told Bodhisattva Akshayamati:

– Fifty-four billion Ganges-sands kalpas ago, there was a world named Blazing Flame. Its Buddha was called the Tathagata Free from Desire, Worthy of Offerings, Perfectly Awakened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. He taught the Dharma to liberate beings, skillfully cultivated the holy life, clearly understood the Dharma of the Four Truths, and gave to all. All the people of that realm had female bodies. They clearly understood impermanence, suffering, emptiness, and non-self; discerned the aggregates of appropriation; were free of afflictions; and had grown weary of this suffering body. Together they made vast vows, donned the armor of fearlessness, and sought to deliver sentient beings, purify Buddha lands, cast away all evils, establish an unwavering resolve, and reach non-retrogression. Together they practiced and clearly understood emptiness, signlessness, and wishlessness. In a single period, within a single day, they penetrated the Three Equalities and immediately attained the Buddha path, complete in all marks and sovereign over birth and death, placing the small within the great and the great within the small. In a single day, they liberated immeasurable asamkhyeyas of sentient beings and guided them into nirvana without remainder. This is called attaining the Buddha path without relinquishing the present body and assuming another.

Then, wishing to restate this meaning, the Blessed One spoke in verse:

– The Dharma-nature is like the great ocean;

It declares neither right nor wrong.

Ordinary beings, worthies, and sages

Are equal, with neither high nor low.

Only because they are governed by defiled minds

Do they seize realization as easily as turning the hand.

Having attained the path, one becomes king of the three realms

And proclaims the lion’s roar.

Though dharmas are differentiated, there is no dharma;

There are no male or female practices.

Now, in this age of the five turbidities,

There presently remains a portion that assumes bodies,

To cut off those who cling to permanence

And obstruct the course of kalpas.

When the Blessed One had finished speaking this verse, eight trillion four hundred billion sentient beings established unwavering resolve. All vowed to attain Buddhahood and would never again undergo rebirth.

Chapter Fourteen: Practices That Are Determinate and Indeterminate

At that time, within the assembly was a bodhisattva named Ever-Smiling. He had attained the six superknowledges, possessed majestic virtue and sovereign spiritual power, and had fearless eloquence. He had brought his share of samsaric birth and death to an end and no longer clung to anything.

Whatever he said was trusted and accepted. He clearly understood that all dharmas are empty, like magical illusions, dreams, shimmering heat, or red leaves reflected in water that foolish beasts mistake for flesh and water but can ultimately never obtain, and like echoes in the mountains. He clearly understood that all dharmas neither arise nor cease.

Wishing to dispel all the doubts of sentient beings, he rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

– I beseech you, Blessed One, I have a slight doubt. Only if permission is granted will I dare to ask. The wisdom of the Great Sage, the Tathagata, is unobstructed. He first knows how causes and conditions from the past bind the conditioned formations, and afterward elucidates the principles of success and failure and the causes and conditions of union and separation in the future. Wholesome and unwholesome karmic actions arise from differences in the intentions brought forth. I have now heard that, while dwelling in the womb and teaching sentient beings, the Tathagata taught that conditioned practices differ: some have an object and some do not; some have karmic results and some do not; some are black or white practices and some are neither black nor white. Moreover, there are sentient beings who, from the moment they first bring forth the resolve, pass through countless kalpas without attaining accomplishment, while others bring forth the resolve in the morning and attain Buddhahood that very evening. I beseech the Blessed One to explain this, for I earnestly wish to hear.

The Blessed One told Bodhisattva Ever-Smiling:

– The principles about which you ask have all been elicited through the Tathagata’s awesome spiritual power. To accomplish all dharmas, one does not sever the Tathagata’s true nature; it is the same before as afterward. Why is this? Because the Dharma-nature of the Tathagata can neither be grasped nor retained, and it is not within the scope of arhats or pratyekabuddhas to know.

At that time, through spiritual power, the Blessed One manifested his broad and long tongue. The light from this mark of his tongue illuminated Buddha lands throughout asamkhyeyas of kalpas, reaching to the very limits of the east, and caused sentient beings in the five destinies who saw that light to come to the Tathagata. From between his eyebrows, the Blessed One again emitted light from the mark of the white tuft, which shone upward upon the sentient beings in eight billion four hundred million Ganges-sands worlds.

The Blessed One then spoke in verse to Bodhisattva Ever-Smiling:

– Thirty-one resonant sounds;

Karmic recompense is purified.

Forty-eight defilements of sensory objects;

The devas practice fifty-five.

The bodhisattva’s hair is of seven treasures,

Giving rise to the minds of sentient beings.

Four kinds of trees bear the fruit of enlightenment;

The concentrated mind-consciousness is undistracted.

Those lacking wisdom and merit

Commit a great many deeds of speech.

Knowing moderation in food and drink,

Walking and standing with proper deportment,

And regarding all equally with loving-kindness—

This alone is called the bodhisattva path.

In the three realms during the age of five turbidities,

Beings are inverted and entangled in Mara’s realm,

Destroying the roots of wholesome karma,

As a shadow never leaves its form.

Some faculties are sharp and some are dull;

Coming and going, their hearts hesitate.

Bring forth vows to liberate sentient beings,

And merit and virtue will be perfectly fulfilled.

Accomplish the body endowed with the ten powers.

The conventional, conditioned dharmas

Are difficult to fathom through thought.

No sooner dead than born again,

Like fire consuming mountain forests,

Mental thoughts burn the true Dharma

And spread through asamkhyeyas.

The body wears the armor of vows,

Courageously liberating the wicked

And annihilating all the armies of Mara.

The pores of the human body

Number more than six hundred forty thousand.

Those endowed with wisdom clearly know

All the minute karmic recompenses.

Sharp-facultied people of Jambudvipa

Assume exceedingly ugly bodies.

From each and every pore,

Fluids seep forth, unconcealed.

The Tathagata’s vajra body

Has thirty-seven body hairs;

They are concealed and do not seep,

Nor can they be consumed by fire.

Mara and Mara’s retinue,

Shramanas and brahmins,

Brahma devas and the hosts of Shakra,

And the spiritual powers of ghosts and spirits—

Should they wish to touch a hair of the Buddha,

They could never accomplish it.

Empty space might become the earth element,

And the sun and moon might fall,

But to touch a hair of the Buddha

Could never be accomplished.

These are conventional karmic dharmas,

Not marks of the unconditioned.

By undergoing conditioned existence, beings receive karmic fruits,

And all their marks are different.

The Buddha’s body is vajra in essence;

Outwardly, its activities accord with karmic recompense.

This is a conventional karmic result,

Far removed from the unconditioned Dharma.

The true marks of the Buddha-Dharma

Do not appear outwardly.

If one wishes to know the Buddha’s inner marks,

It is as though employing spiritual powers.

After speaking these verses, the Blessed One told Bodhisattva Ever-Smiling:

– Recompense conditioned by causes; recompense conditioned by conditions;

The recompense of the unobstructed ultimate path;

The recompense of the Three Jewels’ true nature;

The recompense of practices tending toward nirvana;

The conventional recompense free from attachment;

The recompense that proceeds directly to the ultimate end.

This is the ultimate meaning of a great bodhisattva: unstained, unattached, ungraspable, neither bound to the desire realm nor separate from the desire realm. It exists in the past, exists in the future, and exists in the present. Yet it does not exist in the past, does not exist in the future, and does not exist in the present; it neither arises nor ceases. After hundreds of thousands of kalpas, the great bodhisattva has penetrated it and is no longer obstructed, enabling every class of sentient beings to understand clearly that this emptiness intrinsically bears karmic recompense, whereby deeds of speech are accomplished and all sounds are penetrated.

There are great bodhisattvas who, in a single instant, can transform the trichiliocosm into the water realm, just as a bhikshu who has attained meditative contemplation perceives an immeasurable realm of water. The insects, turtles, and soft-shelled turtles within that water realm do not come into contact with one another. Because the bodhisattva has accumulated merit over many kalpas, it is neither damaged nor destroyed. This is called a great bodhisattva’s entrance into the Samadhi of the Water Realm.

Some sentient beings, seeing the bodhisattva enter concentration, take the bodhisattva to be water and throw bricks, tiles, stones, trees, and grasses into it. While absorbed in concentration, the bodhisattva’s mind is like empty space and is unaware that anyone has come to cause disturbance. This is a great bodhisattva’s entrance into the power of the water realm.

There are bodhisattvas who, through meditative concentration, gather the mind and enter the Samadhi of the Fire Realm, causing this trichiliocosm to burst into flames. Foolish sentient beings say that the bodhisattva has encountered the conflagration at the end of the kalpa. They flee in all directions but cannot escape the fire. Although the flames blaze red, the bodhisattva experiences coolness and no heat. This is a great bodhisattva’s entrance into the Samadhi of Fiery Radiance. The awe-inspiring spiritual power of this samadhi is immeasurable. Even arhats and pratyekabuddhas cannot attain it.

There are bodhisattvas who enter the fivefold Dharma body, their minds concentrated and unmoving, and cause all creatures that crawl, fly, wriggle, or stir throughout the trichiliocosm—even worms and ants—to be sustained by their awe-inspiring spiritual power, so that they encounter no affliction and dwell securely for seven days. After death, they are all reborn in the heavens. In a single day, the bodhisattva teaches the Dharma while manifesting everywhere. Among them, whoever beholds the Tathagata’s spiritual virtue has all defilements completely cleansed, obtains whatever is wished for, or is reborn in the Buddha realms of other directions. This is bestowed through a great bodhisattva’s entrance into the concentration of the fivefold Dharma body.

There are bodhisattvas who enter the Samadhi of the Unmoving Lion’s Valiant Advance, causing the trichiliocosm to quake in six ways. All the sentient beings therein submit, cultivate purity, don the robes of conscience and moral dread, abandon arrogance, guide sentient beings toward the Eightfold Right Path, and eliminate the seventy-seven thoughts that cling to a self. Defilements accumulated over a long time are all completely removed in a single moment. This is brought about by a great bodhisattva’s entrance into the Samadhi of Fearless Valiant Advance.

There are great bodhisattvas who enter the concentration of the dispersed body and discern whence the aggregate of consciousness comes and whither it goes. They clearly discern each and every one as empty, nonexistent, quiescent, and thus. Before, afterward, and in between, no point of origin can be found. This is brought about by a great bodhisattva’s entrance into the Samadhi of Concentration on the Dispersed Body.

There are great bodhisattvas who enter the Samadhi of the Summit of Patience and can transform this body into limbless creatures that fill the trichiliocosm. Sentient beings who see them do not know what they are and call them heaps of flesh. If anyone takes and eats from them, their flavor is like amrita, and all hungry and thirsty sentient beings are fully satisfied. This is brought about by a great bodhisattva’s entrance into the Samadhi of the Summit of Patience.

There are bodhisattvas who, through the Samadhi of Spiritual Power, transform the mountains, rivers, rocks, and cliffs throughout this trichiliocosm into amrita, resembling crystallized sugar, of which one never tires, thereby causing the four grave illnesses of the fetters afflicting sentient beings to be cured forever, never to recur. Sentient beings make this vow: “May we be reborn in an inexhaustible world.” This is brought about through the spiritual power of a great bodhisattva.

Furthermore, great bodhisattvas enter the Samadhi of Walking Alone, causing all sentient beings throughout this trichiliocosm to see the bodhisattva walking, raising and lowering each foot. Whoever encounters the bodhisattva walking can prevent wrongdoers from entering the realms of hell beings, hungry ghosts, and animals. All this is because the bodhisattva’s body, speech, and mind are pure, and the bodhisattva has made a vow to save and deliver beings until the ultimate goal is reached, never to turn back. This is brought about by a great bodhisattva’s immeasurable vows and meritorious blessings.

Furthermore, great bodhisattvas use the concentration of spiritual powers to enter the Samadhi of Delight in the Dharma, causing all kinds of sentient beings throughout this trichiliocosm to return and come before the bodhisattva to request ordination, cultivate the unsurpassed pure conduct, and arouse the same resolve. They shave off their beards and hair, don Dharma robes, and follow the customary Dharma of all Buddhas regarding proper deportment, precepts, and instruction. They can then immediately abide on the Ground of Luminous Wisdom. The Ground of Luminous Wisdom is where bodhisattvas of the Eighth Abode practice the Dharma; it is not a place cultivated by the practitioners of the Two Vehicles. This is said to be brought about by the spiritual power of a great bodhisattva.

Furthermore, great bodhisattvas employ the Buddha’s great compassion to enter Unobstructed Concentration, causing all the multitudes of beings throughout this trichiliocosm to become one another’s parents, siblings, friends, clansmen, and acquaintances. Those without wealth are given wealth and supplied with all necessities, including kingdoms and cities, wives and children, elephants and horses, gold and silver, precious treasures, carriages, agate, white pearls, amber, crystal, lapis lazuli, jade, assorted jewels, clothing, food and drink, beds, canopies, mats and blankets, medicines, incense, flowers, scented powders, and so forth, so that they all have abundance.

All those transformed through this teaching become fully provided for, and sentient beings are inspired to arouse the resolve to abide on the Ground of Delight in the Dharma.

What is called the Ground of Delight in the Dharma? It means that for those suited to the path of stream-entry, there is the essential true Dharma by which the three views are severed.

For those suited to the path of once-returning, there remain seven lifetimes before they attain the path.

For those suited to the path of non-returning, the wholesome Dharma is taught in which there is no obscuration by the five skandhas.

For those suited to the path of arhatship, the attainment and realization of nirvana is taught without obstruction.

For those suited to the bodhisattva path, the Dharma of the Six Paramitas and the summit of patience is taught, so that they arouse the resolve to advance.

For those proceeding toward the Buddha path, the ultimate purity of omniscience is taught, adorning the Buddha’s teaching and its sentient beings. Traveling from one Buddha realm to another, they make offerings, bow in homage, and attend upon all Buddhas, the World-Honored Ones, and attain the six spiritual powers:

– Their eyes can see with complete penetration.

– Their ears can hear without obstruction.

– They know their own former lives.

– They know the minds of others.

– Their bodies can fly.

– All their defilements are completely severed, and they no longer harbor doubts concerning the Buddha, Dharma, or Sangha.

This is said to be brought about by the spiritual power of a great bodhisattva entering the Samadhi of Delight in the Dharma.

There are great bodhisattvas who enter the Vajra Samadhi, causing the trichiliocosm to transform into the seven treasures, which they use to aid and give to the poor and suffering. Whoever asks for drink is given drink, and whoever asks for food is given food. They then teach them about the karmic consequences of stinginess. Whoever is stingy will, after death, fall into the realms of hell beings, hungry ghosts, or animals; become poor and destitute, without enough clothing to cover the body, and be hated and rejected by others; become a slave or hired servant; or fall into the animal realm to bear and carry heavy burdens.

The bodhisattvas teach them that through the practice of abstaining from sexual misconduct, they will be reborn in the heavens. Sexual misconduct is defiling, and after death one falls into evil destinies such as the mountain of blades, the forest of swords, fiery carts, charcoal furnaces, the Iron-Beak Hell, the Black-Rope Hell, the Boiling-Excrement Hell, the mountain of ice, and the pounding mortar, undergoing immeasurable suffering. Or one enters the Red Lotus Hell, where winds blow and flames burn, causing the bones to separate and scatter.

Therein, the bodhisattvas teach impermanence: the body does not endure for long; it is like the spark seen when stones are struck together, like a flash of lightning passing before one’s eyes. Since illusory transformations are not uniform, why endure suffering and let the spirit decline without seeking liberation?

In this way, the bodhisattvas teach them the true Dharma so that wrongdoers may be freed from all suffering. This is said to be brought about when a great bodhisattva moves beings through the Buddha’s Samadhi of Concentrated Great Compassion.

At that time, the World-Honored One spoke this verse:

– Sentient beings who seek liberation

From the gates of the five destinies and three realms,

Diligently advance without indolence

And abide securely in the unconditioned path.

Like a person constructing a house:

It cannot be completed without timber;

The essential first step is to level the ground.

Then erect pillars and build walls.

The Buddha Way is like empty space;

It is not accomplished through a single practice.

Guard the mind with true steadfastness;

Let the field of the mind be free from attachment.

Buddhas of the past, numerous as the sands of the Ganges,

And those of the future are likewise without end.

Some attain realization in successive stages;

Some attain it through transcendence.

I teach those who have not yet awakened,

Leading them to the Noble Eightfold Path.

Once they have heard, they no longer grasp;

By whom, then, was this Dharma created?

In the past, I relinquished the notion of a body;

Throughout countless kalpas, I deemed nothing difficult.

Without a teacher, I awakened by myself

And became the teacher of all.

When the Teacher of the Way appears in the world,

He is without conditions and without supernatural powers;

His sole purpose is to deliver those not yet delivered,

Manifesting the attainment of the unconditioned.

When the Blessed One had finished speaking these verses, sentient beings numbering fifty-six kotis of Ganges sands extinguished their deluded thoughts, no longer delighted in worldly karma, and simultaneously vowed to seek the unsurpassed Way.

THE BODHISATTVA DWELLING IN THE WOMB

End of Fascicle Four